Beyond our Comprehension.
By Editor
WE are quite willing to acknowledge that we do not and cannot know everything. And we do not consider that we do any discredit to the Bible when we say there are some things in it altogether beyond our comprehension. Of the great aggregate of truth, we know but little; of the infinite number of facts presented to us, both in revelation and in nature, we understand but little. We cannot comprehend how a spire of grass grows. When we hear people complain that they cannot understand the God of the Bible; that his being is beyond the range of their philosophy or reason, we are led to wonder if they ever stopped to consider what kind of a god it would be which they could understand. Dr. Hare was an infidel, but he took a more sensible view of such matters than do most of that class. He said it was no more difficult for him to accept the idea of an inscrutable God, than of inscrutability everywhere without a God. It is true that we cannot account for God; but we can account for nothing whatever without God. We cannot understand ourselves; we cannot explain our frames or our volitions. How, then, should we expect to understand one infinitely above us? We have lately received a letter from a distant State which suggests these remarks. It says:— “I am not troubled about how our great and good Father effected the incarnation of his Son, our blessed Saviour. What I desire light upon is how to meet the objection that ‘Divinity cannot die.’ It is said that whatever possessed that was divine, that much could not die. J. M. Stephenson on the Atonement, pages 127, 128, says, ‘Christ was divine in his nature, and therefore immortal.’ But that which is immortal cannot die. Is it not possible that Jesus was not made immortal until the resurrection? John 10:18.” 1 They who say that that which is divine cannot die, assume to know what is possible with God, when in truth they know nothing at all about it. All that any one can say with safety is that that which is divine is incorruptible in its nature. Now if one knows that God cannot change the nature of any being, then he may safely assert the conclusion contained in the objection. But no one knows that. 2. To suppose that Christ was not immortal until his resurrection is to suppose (1) That Christ did not personally exist before his birth in Bethlehem, which is certainly contrary to the Scriptures, or (2) To suppose that that holy one who was glorified with the Father before the world was, and by whom all things were made, was a mortal, corruptible being. They may suppose this who can; we cannot. 3. We know positively that God can and will change the nature of many individuals, from mortal to immortal. How such a change can be effected, we cannot understand. It is far beyond our comprehension. We know it only by faith in his word and promise. 4. To assume that it is more difficult for God to change the nature of an immortal being to mortal, than that of a mortal being to immortal, is presumption; no one can possibly know it, for no one can comprehend the change in either direction. Neither can be effected except by infinite, and therefore inconceivable, power. 5. We have reflected much upon the subject of the incarnation, and firmly believe that it will never be understood or comprehended by finite minds. It is the great mystery of godliness, 1 Tim. 3:16, the wonders of which we may adore through all ages. We believe that the human race has very faint conceptions of the greatness of the plan of salvation; of the wisdom and mercy in which it was devised, and of the love and power by which it is carried into effect. May the Lord help us to consider it with reverence and so to live that we may study, and admire, and praise to all eternity.